Gramgeeta Chapter 11 Gram-Rakhsha ( protection of the village )
Chapter- 11
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| | PROTECTION OF THE VILLAGE | (Gramm rakhshana) || Saluations to Shreegurudeva || |
| WHEN TRUTH BECOMES FEEBLE, LIE BECOMES TURBULENT |
Eeshwar sevaachi gaava-seva| To sarvaanchyaachi Sukhaacha theva |
Service to God lies in the service to the village. Real happiness is pervaded in it. This is a fact, yet there are some trouble shooters in the village like the demons in the past, who used to destroy the yagnaas of the sages. (They always stand as the stumbling blocks and destroy the creative work of the welfare of the village. ||1|| |
Ekaa sajjane prashna kela | Gaavee baag phuloo laagalaa|
Once a good nobleman asked", ( Due to our organised efforts) the heavenly garden began to blossom in delight & in satisfaction of the children and folks. But the evil and wicked persons set fire to it. kindly tell us some effective way to put an end to their wicked enactments permanently ||2|| |
Tyaanna daava aadarsha jeevana | Athava prachaare dyaa patawoona|
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Changalyaatoonahi kaadhitee waaeet |Hawaa failaavati rogat |
They always find faults even with excellent things and they spread poisonous thoughts and spoil the whole atmosphere. They always work out and implement sly tactics and bring dangers and hardships before the good virtueous folks. ||6|| |
Kalamkasaai, bolabhand | Mudadefaraas gaavagunda|
They have gathered crafty persons around them and they seek their help in their wicked acts. Among such sly and wicked folks some cut throats clean using their writing skills and talent. some are quarrelsome chatterers; some are very mean minded rascals. Some element is ruffian creating wild riots and goondaism. There are some buyers and sellers of struggles and desputes. Some have created their awe by their wealth (and not by fair tendencies). All these troublesome folks render their full co-operation in playing wicked tricks and help the evil element in the village ||7|| |
Sattechaahee pathimba satat | Ghewonee aanatee pechaat |
(Giving bribes) they very successfully seek the support of the Government high officials and authorities. With their help, they try to trap innocent common people and hold them in the pair of scissors of many problems. People in our village are intimidated due to their wrong doings. Now tell us some solution to come out of such fearful condition. ||8|| |
Mitra| jo jo jetheecha roga | Tethechi tyaachi aushadhee saang|
(Reply) My friend | When any disease develops, a remedy to cure it can be found out there only. The real need is to choose the skilful and wise contriver. ||9|| |
Sattya padataahe kamjor| Mnanoneech asatya hoyee shirjor|
When truth becomes feeble, lie become insolent and turbuiant. Therefore you have to make the truth stonehard; harsh and rigorus. Bringing such power of truth into your practice, you can face the problems. ||10|| |
Sattyaache bal waadhel kaise | Tehee saangato aika shantase|
I'll now tell you how to grow the strength of truth. Listen peacefully. The good virtueous folks must not become idle spectators; frustrated or disappointed. ||11|| |
Lokaanchiya maneejaree dahashat | Taree tumchyaa sarikhechi kaahi tyaat |
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Janatantraacha haa kaal | shakti lokaa angeecha sakala|
The present age is of the powerful democracy. Today the people hold a great power to form a government by their ultimate power of votes. If they come forward with resolute and firm determination they can demolish even the great and powerful empires and destroy them to dust with their united strength||14|| |
Hattees aawaree gawatee dora| Mungyaahi sarpaasi karitee jarjar|
A mighty huge elephant can be held up to standstill by a twisted strong rope of grass. Innumerable ants unite together and they can wear down the poisonous snake to death. The clever and swift wild dogs get united and tear and eat up even the fearful tigers and lions. ||15|| |
Sangatanene kaaya nohe?| Bindoo milataa sindhupanaa ye|
What can the unity not do? When waterdrops come together, they acquire a form of a vast ocean. Similarly if all the folks in the village join hands together, form a firm united organisation, they can make the whole village as beautiful as the paradise full of the beautiful flowers & fruits of unity; and that too in a very short time. ||16|| |
Graamsudhaaranecha moolamantra| sajjanaanni whave ekatra|
The surest and never failing basical secret to reform the village is to unite and organise all the good and noble, excellent and virtueous individuals. The power of masses arises and grows through the unity and organisation only. It only can produce the GRAAM RAAJYA (the self government of village) ||17|| |
Gaava karee te raava na karee| Aise sangoni thewale chaturee|
The tremendous work, which a village can do getting well -organised, even the great powerful empires can't do by employing their ruling powers. The wisemen had already advocated this truth long before. If the government auhorities and the officials don't pay heed to the complaints of the village, the united and organised villagers can bring them on the proper sense. ||18|| |
Yaa saatheech pahije sashakta sanghatana | je karee annyaay nirmoolana|
For this, a very powerful organisation is a must. The good and saintly gentlemen in the village who can uproot the injustice, will establish righteousness and justice in the village and protect the village from the excesses of injustice. ||19|| |
Sanghatan gaavee majboot asaave| Aapaaple dukkha tyaasi saangave|
The village organisation must be strong and powerful. The affected sufferers should lodge their complaints with their organisation. This village organisation must be very alert and watchful so that none should suffer the consequences of injustice. ||20|| |
Tyaasaathi milonee lok nemaave| je asateel imaanee barave |
Therefore it is the duty of the villagers to elect only honest individuals as leaders who bear good moral character and who are everready to sacrifice, who are bold and dauntless to face all critical circumstances. ||21|| |
Gaavache je pavitra sevak| Techi prasangee hotee sainika|
Persons with pure and pious minds and thoughts will act as the guarding sentries and soldiers. When the need arises. |
Kaahi aparaadh ghadata gaavat| Twarit kalawaavi khabarmaat|
If any crime or sinful act takes place in the village, all folks of the village should be immediately informed about it. All will come together and unanimously try to reset and repair the impaired situation. ||23|| |
Gaavacha pratyek sadnyaan| Yaache asaave sahakaarya poorna|
Every major and matured individual in the village must extend his fullest co-operation to the village organisation. At any moment, when a call is given by the organisation, at once all the villagers should come together. ||24|| |
Ekaane konee gunhaa kela| shahaanpan saangave sakalaanni tyala|
When anybody commits a crime or enacts any wrong or sinful act, all should try to pursuade and make him realise it and understand the bad consequences of his crime. If, inspite of this amicable attitude of the villagers, the wrong doer does not heed them, the villagers should impose a right, justful but severe punishment upon him without hesitation.||25|| |
Jethe samajdaar pralobhani padala| songa karunee ghoroo laagala|
If fully aware of his criminal act or misdeed (as he had deleberately enacted it) any wrong doer (falling prey to avarice) pretends to be fast asleep and snores(means, though his crime is proved by sound evidences, he denies it) then it is necessary to wake him up (from his false sleep) by pinching him severely, (i.e. he should be severly and harshly punished for his guilt.) ||26|| |
Kolasaa saabune dhuwaa, ugaala| pari to shewatwari kaala|
You may rub the coal more and more, wash and clean it with cakes after cakes of soap, can you remove its blackness? But when you put it into fire, it automatically glows brilliantly and radiantly. ||27|| |
Mhanoni bahishkaar, asahakaar,| karonee tyaache todaave aadhaar|
Then such sinful wrongdoer should be outcasted. None in the village (even his close relatives) should keep any kind of contact and concern with him. Nobody should provide him his needs. When nose is suppressed, mouth automatically gets open ajar Similarly the fellow will surrender to the villagers. ||28|| |
Aisee sarwaanni paath purawaavee | Jo konee gaavaas bighadavee |
If some evil individual insolently impairs the village rule and defies it, if he does not agree to regard or yield to the pressure of the unanimous villagers, if he does not come in the awe of the village head, all villagers should pursue and chase him with firm determination. Yet if he adamantly reacts negatively, finally, he should be banished away from the village. ||29|| |
Uttamaanchachi sangraha barawa | waayeetaacha nishedha karaava |
Only those good, virtueous and morally ideal folks have right to dwell in the village. The evil and wicked element should be boldly protested and hooted out. Do not allow the seeds of evil tendencies to sprout up or to take root at all.||30|| |
Sarvaanne zataave yaasaathi | karaavee laagel tee aataa aatee |
Whatever hard efforts and tireless labour is needed, all must exert with fullest vigour. Whatsoever strenuous actions are necessary, they must be taken up seriously and even at the cost of life. All should try to face every calamity boldly and bravely to serve their village. ||31|| |
Aise asaavi gaavachi tayaaree | Tareech gaava banel swargapuri |
If in such way the whole village prepares itself, it will become as happy as the heaven. Then there will be surely no place or a need for blowing the trumpet by the ruling authorities. ||32|| |
Aisaa hotaa aachaar-vichaar | Gaava hoyeel nyaaya bhaandar|
If such ideal and moral noble conduct and considerations prevail in the village and if the good wise virtueous and intellectual and the clever folks keep ever alert and aware eye for not allowing any evil tendencies if they raise heads, the village will become a store of justice and righteousness. ||33|| |
Aise je je gaava waagale | Tyaa gaavache bhaagya ughadale |
When the village functions unitedly and organisingly, it will certainly get prospered and will have a good fortune ahead. Otherwise it will have to suffer troubles from the ruling authorities and the ruffians in the village.||34|| |
| SATWIKATA (BUT NOT MEEK & FEEBLE) IS A MUST. ALWAYS KEEP CONSIDERATE DISCRETION EVEN IN GOODNESS |
Hey aikonee ek bolala| Mhane tumhee shaanticha puraskaar kela |
One listener then said," you advocate and insist upon peace and on the otherhand, you yourself employ barrier for close pursuing behind the evildoers". ||35|| |
Sajjan aani durjan | sarvaata saarakhaachi Bhagwaan |
All pervasive God dwells in the godly virtueous man. The same God dewlls in the evil and wicked person also. Yet you raise a cudgal upon one (i.e. on the wrong doer.) Where is your `serve all' principle now? ||36|| |
Dayaa, khshamaa aani shantee | Heech saatwikaachi sampattee |
The real treasure of the godly & saintly pious folks is the virtues like mercy, forgiveness, peace etc. Now if you go on punishing the opponants so cruelly & harshly, how can there be a place for goodness and nobility? ||37|| |
Aikaa aisee vichaarsaranee | Aikoni bhuloo naye konee |
(Vandaniya maharaj says to explain about this)", Listen, don't get delusioned and deceived by such reasoning. You have to reform the village with thoughtful consideration and with well descretion. ||38|| |
Kaaya kele mhanaje hoto sajjan | yaache aahe mojamaap jaana |
There are certain criteria and scales & measures to decide what kind of enactments & behaviour make a man good and noble. First this must be taken into consideration and so all the villagers should be aware of it. ||39|| |
Seva dyaavee kone thaayee | Hey taaratamya asaave rhudayee |
One must have full knowledge and descretion about where he should render his services. Those who are not aware of this and don't have a good sense of it will have to face disgrace and humiliation in the end. ||40|| |
Jyaasi karane chorbaajaar | Tyaasahi nokar paahije imaandara |
Even the black marketeer also needs an honest and loyal servant. Do you think that rendering your good service to such an anti - social element you can earn divine merit? ||41|| |
Saadhu sante janasevaa keli | pari sattyaasaathi kaaya zijvilee |
The great saints and sages did render their services to humanity. But in doing so, they extracted hardest physical and mental efforts to maintain the truth. They never cared for or kept attachment for even the kings and emperors. ||42|| |
Jagee anant raaje zaale | pari sarvachi naahi pujile |
Innumerable great kings and emperors had born and ruled over in this world. Very few of them were praised and adored. Even those kings and emperors also worshipped saints and good excellent personages and treated them as God. ||43|| |
Mahanoni koni konaas seva dyaavee | Heychi prathama drushti yaavi |
Therefore the true duty of humanity is to acquire full and true knowledge and understanding about who should serve and should render his services. Then only one should come forward to render his services. ||44|| |
Sadaiva dayaa asaavi chitti | Manaas paropakaarachi preeti |
The feel of mercy should always be cherished in our minds; similarly, we should have a conscienceness for doing good to others. There should be no descretion in doing good more or less to anybody. ||45|| |
Khshama shantimaya rhudaya | Viswaasupanaache vartana nirbhyaya |
We must imbibe the excellent virtues like forgiveness, peace, truthfulness and fearless boldness. It is true that we must not be cruel towards anybody; even at the cost of our own life. ||46|| |
Pari jethe nirdayanpan havey | Tethe dagadaa pekhshaahi katheen whaave |
But remember, if need arises to become cruel and harsh in behaviour, then you make your heart and mind as hard as the stone or more hard rather. But this cruelty should also be shown with due consideration and descretion. ||47|| |
Naahitari dayaa kelee | Ulat aaplyaasachi bhowalee |
Otherwise, it may happen, you act mercifully and the person, whom you bestowed upon your pity, may strike back upon you. The mercy if becomes a reason for the destruction of the village it can't be considered as the mercy. ||48|| |
Bhikaaryaas bhika dili | Tyaane daaru-ganjaat udavili |
You become merciful to a beggar and give him plenty of alms. But if he squanders it on wine and smoking hemp, what gain and mental satisfaction do you have from such mercy ? ||49|| |
Kaahee chorate gaavi phiratee | Diwasaa sadhuvesh ghetee |
Some thieves and robbers roam through the village under the disguise of sages and ascetics. At night, changing their clothes, they enact decoities and rob the villagers. ||50|| |
Te lokaanni sahan karave | Saadhu mhanoni sodonee dyaave |
If such robbers and decoits are caught and if you show undue mercy treating them as the sages and seers, it will be your insane mercifulness and the people will have to suffer for it. So the brave must not spare them in the name of mercy. ||51|| |
Dayaadharma, daandharma | yaache olakhaave warma |
Before enacting mercifully or donating generously, you must know and understand the secret of the truth about these virtues. (Though charity and mercy are excellent virtues) nobody should bring these virtues in practice without descretion. Otherwise, these virtues will help only in growing idleness and vices in those whom you favour insanely.||52|| |
Erawhee sansaar sodonee buwa zaale | Daarodaree bhikesi laagale |
Because of our tendencies to show undue mercy and generosity to such unworthy individuals, we have produced idle beggars who live upon begging from door to door. Many such persons desert their houses and families, give up their legitimate duties and shirk in rendering their labour and just to live idly and comfortably, they become ascetics and gosaavis. Thus they have strayed away from the noble way of life. ||53|| |
Kashta naahee karane angee | Naahi sangrahaache khare tyaagi |
They don't want to put themselves to hard work. They don't want to follow the truth of noble sacrifice in its reality. These so called sages and ascetics roam under the disguise of sages & sannyaasis only to bring shame and disgrace to the name & fame of the holy saints and seers. ||54|| |
Yaanna daan dharma dyaave | Taree sarva papaasi sthaan milaave |
Under the name of mercy & charity, providing these so called sadhus & sannyaasis with alms means to give them a free hand to commit all kinds of sinful and wrong enactments. Therefore be very careful in giving alms & donations to such persons. ||55|| |
Gaavee maagatee madhukari | Khushaal khelatee fichar jugaari |
These sannyaasis, ascetics and gosaavis visit the village to beg food (Madhukaree- dressed food given to the pious brahmachaari, brahmins and samyaasis as alm). Then they go away to gamble and play betting. They enjoy drinking wine, smoking hemp etc. Moreover they secretly keep females in their monasteries and commit adultery. ||56|| |
Aishaa loka daan dyaave | Gaava budawaave, badnaam whaave |
Now tell me, who is the God that has advocated such practices in showing mercy, forgiving and giving alms etc? All these acts mean giving alms to such so called sannyaasis & gosaavis and get yourself disgraced as well as bring downfall to the village. ||57|| |
Dayaa hey mukhyaa dharma lakhshana | Pari dayaa mhanaje praanyaanche paalana |
Mercy is the main characterestic of the duties of humanity. It is true. But great saints (like sant Tukaram etc) have rightly proclaimed that the true sense of mercy is to seek the welfare of all the living beings and to subjucate the traitors of the village and the society. ||58|| |
Sajjanaanche samrakhshana | Aaanee durjanaanche damana |
(In the Bhagwadgeeta) The said characterestic of the incarnations of God is described as to protect the good, noble and saintly individuals and to punish the evil and wicked element in the society.Therefore to act harshly and cruelly with such evil and wicked sadhus, gosaavis, ruffians etc. is in consistance with the truth of justice. ||59|| |
Mhanoni gaavi konee anyaay kela | Dukhkha dile kona garibaala |
Therefore it is the duty of the village to react strongly and firmly if anybody troubles the poor and the feeble by unjustful and unfair enactments. ||60|| |
Naahitaree gundaas phaave | Sutatee jaise swair gaadhave |
(If the evil and wicked are not rightly punished) The ruffains and the wicked tyrants will have free and clear field to create unfair rowdism. They will spread goondaism. They will become wildly unrestrained like donkeys. Remember, the duty of humanity does not mean to show mercy upon the wicked and evil individual and spare him and leave him unpunished. ||61|| |
Anyaaya hota pratikaarachi karaava | pratham anyaaya samajooni ghyaava |
When it is known that injustice is done somewhere, get a complete detailed knowledge about it. When you are sure about the unjustful act has been done, inform the village organisation and let a call be given by it. Then counterblast the injustice with all might and in all ways. ||62|| |
Anyaaya nana tarheche asatee | kaahi dhanaache, maanache disatee |
Injustices and unfair acts can be of various kinds. Somewhere injustice is done in money dealings. Some enact unrighteously just to grow their honours and status. The enactments that create and grow vices, addicts and immorality in the people can also be considered as the unfair and unrighteous enactments. ||63|| |
Tyaa sarvaatooni maarga kaadhava | Gaavee duraachar howoo na dyaava |
All through such unfair circumstances you will have to find out such a way or remedies by which the misbehaviour can't find a chance or a place to repeat it in your village again. The wise and the considerate good men must understand the true duty of the humanity. ||64|| |
Nyaayacha katekorpana | Bhinaava aapulya rhudayee jaana |
The precision and accuracy of justice must firmly be impressed upon your minds. While following the rigorous exactitude of justice, there should be sympthetic & merciful attitude on one hand and on the other hand a fair and justifiable fine or punishment should be imposed upon the wrong doers. ||65|| |
Heychi khare manawaache leney | ugeech aahe soney mirawine |
This is the pure and pious (satwika) ornament of the humanity. Adorning physically by using gold ornaments unnecessarily is meaningless. Moreover, if you don't have a mighty hand to fight, with the robbers, you will have to die at their hands for no good. ||66|| |
Kaahi lok bhole asatee | Aapule manavya bhooshan khovitee |
There are some people, who get their humanity lost through their ignorance (or as they are dupe) but others consider them to be pure and pious (satwika). This consideration is through their sheer foolishness ||67|| |
Jyaas karavena breedaache rakhshana | Naahi angee nyaayache bhooshana |
If anybody can't cherish his humnity, doesn't possess an intellect to judge precisely in what is right & what is wrong, how can we consider him to be satwika (pure,pious & righteous ? ||68|| |
Jo choraanni naagwaava | Gunda lokaanni phasawonee dyaava |
How can we call him satwika if he gets easily robbed by the robbers, easily deceived by the ruffians and easily infatuated by a flirting female? ||69|| |
Tondaavarachi na udavee maashi | Dachake paahataachi polisaasi |
If he can't drive away a fly from his face, if he is easily scared at the sight of a policeman or if he is not aware of his own rights, the person should not be held as the satwika. ||70|| |
Tyaas mhanaave dubalaa praani | Bhitraa, vikaas heen, adnyaani |
Such person can be described only as weak, coward and ignorant, as, he doesn't have boldness and strength to protect himself. ||71|| |
Tyaas koneehee uchalonee nyaave | Daroo ganjaadika pajonee dyaave |
What a foolish person he is, if he doesn't have a powerful arm to protect himself ! Anybody, may easily kidnap Him, seduce him, make him drink wine or smoke hemp and that poor soul should meekly act according to their pleasure and call himself as the innocent one. ||72|| |
Haa to nirbuddhasa paashan | Uttam waaganyaache naahi dnyaana |
In fact, he is just the intellectless stone. He doesn't have a good knowledge and good common sense of excellent behaviour. He never opens his mouth to utter a word against injustice. Yet people wrongly call him to be a serious natured reserved man having a calm and cool temperament. ||73|| |
Khara shant tochi nemaane | Jo na phase konaachya phasavilyaane |
In fact only such individual can be considered as quiet and peaceful who never gets so easily deceived by any crafty person or by sly tricks and who does not go on loosely chaattering or jesting. ||74|| |
Paraninda na awade jyaasi | paradukkha na pahaave dolyaasi |
The real innocent is he, who does not take interest in slandering others, who can't bear the sufferings and sorrows of others and who promptly rushes to help those, who are in hardships and dire needs. ||75|| |
ugee dugee aikata kaani | Lagech jaaya tethoni uthonee |
If he finds slandering and criticising comments are going on somebody, he quickly leaves the spot and never waits their for even a moment. He boldly & in clear words opposes such slander and criticising comments. ||76|| |
Konaachi laponee teeka na karee | Bolane jyaache tondaavari |
In the absense of anybody, he never criticises anybody behind him. He will clearly and openly speak to the person upon his face and criticise him openly. He is as clear and pure as the crystal and he is dauntless too. ||77|| |
Gandepana muleech naawade | Sujanaanche gaato powade |
He can't endure dirtiness. He always admires and applauds others who bear good moral character and noble behaviour. He always strives to seek `Satsanga' (association with saintly good men). ||78|| |
Sarvaanshi bandhutwaache waagane | Mana-milaaf sampaadane |
He always behaves with brotherly sense. His behaviour with all is pleasant and he wins the minds of others very skilfully. he gathers people around him and creates a good awareness in them||79|| |
Sukhee ahamkaare na chadhaave | sankatee ghaabronee na jaave |
He never gets conceited when he is in happiness. He never gets frightened when he has to face sorrows and calamities. He behaves justfully by himself and treats others with righteous respect. ||80|| |
Hey jyaanni angee baanavile | Techi shanta, saatwika bolile |
He, who gets such divine virtues imbibed in him can really be considered as the satwika, calm and quiet person. I firmly believe that such individual can only bring bright and brilliant welfare to the village. ||81|| |
Yaa aiwajee dubalepan aale | Taree gaavachi maga vilayaa gele |
On the contrary, if he becomes feeble and weak, his weakness will destroy the whole village. Then nobody can guard and maintain the set up of the village and it will never sustain.||82|| |
Mhanoni paahije nyaayanishthurata |Dayemaajeehi taartamyata |
Therefore rigid and harsh tendency for maintaining justice is a must on one hand and on the other hand, sympathetic consideration and merciful attitude are also indespensible factors but with proper descretion. It is a true service to the village which brings prosperity by such justice, mercy and purity.||83|| |
Dwesh na karita durjana damana | Hey tyaanchyaahi unnateesachi kaaraana |
It is better to destroy the vile tendency and wickedness of the evil person than to hate or have enmity for him. Removing the evilness in them will help them to acquire their own prosperity. It is like a doctor showing a noble kind of mercy when he amputates the putrefied limb of the patient and saves his life. In operating upon the limb (though the doctor cuts off the part of the body) there is a feel of graceful mercy for the patient in the doctor's mind. ||84|| |
Sarvaabhooti parameshwara | Tyaasi baadhak nasey sattya vyawahaara|
A somewhat harsh and cruel treatment with underlying sympathy and mercy does not become harmful to the truth that God dwells every where & in every living being. It is also the divine service to God to adorn and beautify the village by creating such benevolently ruling organisation. ||85|| |
Sarvaabhootee premabhaava | waadhawaava guna gourava |
All should cherish a feeling of love for every living being and increase honour and respect for the virtues. Remove all troubles and nuisance from your village. ||86|| |
`Jaga taree aamha deva | Paree haa nindito swabhaava'|
"The whole universe has been pervaded by God. So For usThe whole universe is a form of God. But according to the different individual tendencies and temperaments we will give a right and righteous treatment to every individual". Even the holy saint Takaram had given hard hits to the unjustful soldiers of the mughals who had raided to apprehend shri Shivaji Maharaj while he was attending the keertana (A devotional discourse punctuated by devotional songs and abhangas) of the great sant Takaram was going on. ||87|| |
`Haribhakta raahatee jethe | parachakra yaave kaise tethe? '
Sant Tukaram delivered a message full of inspiration to the devotees who had gathered to listen to his kirtan, saying "the unrighteous and unjust evil element can't raid the holy place where the God blessed devotees have gathered". with these inspiring words his devotees drove away the wicked raiders even by putting their lives at stake. ||88|| |
Aapule waarkari, bhaveek | Techi waarkarte payeek |
Our devoted pilgrims (waarkari- who go on pilgrimage to holy Pandharpur on two auspecious days of Ashaadhi Ekaadashi and Kartiki Ekaadashi) and our devotees were turned into brave fighting soldiers by the inspiring message of sant Tukaram. The soldiers of the raiding enemy were so delusioned that each devotee and the listener appeared to them like velorous shri Shivaji Maharaj. ||89|| |
Teecha ghevonee prerana | Gaavi ubhaaraavi nyaayasena |
We should also acquire such encouraging inspiration from this example and build up an army for maintaining justice in our village. Then there the riots and rowdism cannot exist in the village. ||90|| |
| THE DUTIES OF THE VILLAGE ARMY |
Daru, ganja, bhang, apheem | Jugaar veshyaadi waayeet kaam |
The village army (Graam-sena) should not allow even the names of wine, hemp, opium, gambling, betting and prostitution etc. to exist in our village ||91|| |
Tyaasaathi gaavachya kaahi sajjananni | Laagave vyasan nirmoolanee |
To achieve the effective and successful implementation of the graamsena, the good saintly persons with ideal moral behaviour, should exert their all efforts to root out the addiction and bad habits. They should draw up plans that will help developing and growing excellent virtues in the villagers. ||92|| |
Gaavache chaar sajjan milonee | Anishta pratha banda karaavya tyaanni |
A few four or five noble good gentlemen should try hard to stop the harmful bad rituals and traditions completely; so that whatever is harmful in the interest of the village, will all come to an end.||93|| |
Kaahi unmatta shetkari | Tochatee bailaasi tutaaree |
Some insolent farmers penetrate and pierce their bullocks by pointed nailed gaod and injure them to bleed. By this act, they get their devilish desires fulfilled to win the bullock-cart races. ||94| |
Devaachiyaa naavakhaalee | kaahi detaatee jeeva balee |
In the name of God, some sacrifice the poor mute living beings. You have to educate them by changing their such cruel inclinations and practices through blind faith. You have to put an end to these inauspicious practices and traditions. ||95|| |
Konee ghumaare lubaaditee | Buwaa lokaas phasvitee |
Some deceiving individuals pretend and canvass in common ignorant people that God is pervading in them. They coo as if God in them is giving orders. They teach ingnorant folks by bewitching ideas and make them practice some religious observances (vrata). It is the duty of the graamsena to make the villagers alert by giving them proper knowledge and by removing blind faiths about such pretenders. ||96|| |
Parasparaanna madat karaavi | Adi-adachan ti nibhawaavi |
All should be asked to extend their co-operation to eachother and solve and fulfil the needs and hardships of eachother. Thus the graamsena should get such services rendered by all the villagers and seek the proper improvement and reformation of the village. ||97|| |
Gaavasevet aali adchana| Tilaa dyaave agrasthaana|
Top priority must be given to the service for reformation of the village. If it need be, all should be ready to offer their own land or open plots to accomodate the needy villagers. ||98|| |
Sarvaankadonee aisee seva nawhe| Taree garajunna sahakaarya dyaave|
If it is not possible for anybody to render such services, he should try to fulfil the needs of the few who are in dire needs. All should always try to do whatever they can do and it should be done ingenuously. ||99|| |
Mulabalaanche asata lagna| Sarvaanni jave dhaawona|
If there is marriage ceremony of a boy or girl at any individual's family, all should rush to extend every help and co-operation. The parents of the bride or bridegroom must not feel any burden or anything less in the ceremony. ||100|| |
Thode thode sarvaanni aanave| Var-vadhoonna sahitya dyaave|
In such marriage ceremony, all should provide the things and material required to the married life of the couple by giving them the necessary things. Similarly the marriage dinner should also be arranged extending fullest co-operation in cash or kind. ||101|| |
Mandawaavaree paach dahale| Takaave ha dharma gaavakarya kale|
The villagers know the custom of providing some branches of trees to erect the marriage pendal. Similarly, all the occasions and traditions pertaining to the wedding ceremony should be carried out with the mutual co-operation. ||102|| |
Jaise Jaise sahakaarya waadhe| Taise gava unnatisa chadhe|
The more co-operation of eachother develops, the more prosperity of the village increases. Nobody will have to face any hardship or calamity. ||103|| |
Aisee seva bimbataa jeewanee| kaahicha gaavi no padey unee |
When such tendency of serving mutually eachother gets fully saturated in the life of all villagers, there will no scarcity of anything. However, the village must keep a reserved force of social workers everready separately. ||104|| |
Susajja asaavet gaavache taruna| konatehi sankat yeta aikoona|
The youths of the village must be promptly prepared and be ready to face any impending danger or peril whenever it occurs. As soon as they get the intimation of it, throwing all their other activities away, they should rush to face & overcome it. ||105|| |
Aag laagane, vihirit padane| cholera honey, moorchha yene |
It is the duty of dountless brave youth of the village to rush to the place of accidents. On all occasions, such as fire bursts, at some place, or somebody has fallen into the well, or someone is suffering from cholera or somebody has fallen unconscious by fainting etc, they should promptly attend to it. ||106|| |
Aisee graamsevechi yojana| jagrut jethe graam-sena|
Where there is such a well set plan of service to the village, and where the graam sainik (village soldiers) are everready and ever alert, naturally, the village will flourish like the heavenly eden garden. ||107|| |
Aise sanghatnanni gaava| Bhogu laagel divya vaibhava|
By erecting such organisations, any village can enjoy the divine glories, and prosperity. The village rule can become a treasure of happiness to all.(says so vandaniya Maharaj) ||108|| |
Iti shreegraamgeeta grantha| Guru-shastra-swaanubhava sammata|
In this way the eleventh chapter guiding to protect the village through the scripture shreegraamgeeta, wellconsented by guru, shastraas and the self experience, is hereby concluded. ||109|| |
||Sadgurunaath Maharaj ki jai||
|
| VOLITIONS |
| 1 When truth becomes feeble, the lie becomes insolent. Therefore I shall try not to care for the enemy, for the calamities the enemy has raised before me and I shall try to make the truth strong, harsh and powerful. Without getting disappointed, I shall try to unite the forces by bringing all the excellent good noble folks together. 2 To achieve above aim, I shall try to raise an organisation of the loyal, honest, selfless, dountless and earnest workers who bear an ideal good moral character. They will be the village soldiers of this organisation. 3 This Satwik graam-sainik will not be so simple and could not be deceived by the ruffians. He will not be a vice man inducing the females and will not be subdued by injustice. Such person is called as weak, coward, ignorant and evil one. We shall stand firmly against the injustice and become graam-sainik to establish justice in the society. 4 I shall try to banish all the addictions, harmful customs and injustice from our village. At the impending calamity on the village, we shall give up all our house hold duties and run to protest the villagers. 5 Thus, setting up such organisation in the village, we shall erect the village rule in our village. |
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